සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් අපලයෙන් අගඵල ලබන්න නම්…
Human life is always bound up with nature. Births, birth, death, birth, death, etc. can not be avoided. Welcome to Happiness “In our hope of living, we are connected with nature to achieve a prosperous environment. Hardships in trying to achieve this cause psychological persecution and physical suffering. This kind of evil begins with this. Experience has shown that the idea that the Erashed has been won is a tribulation and a degeneration of all activities. Many of these inconveniences have been inspired by mystical forces to mislead with a variety of wisdom, but it is a waste of time. The degeneration of goodness is a distraction from pious order. The end result is that the degeneration is a life-threatening one. No one is friendly to degenerate human life. Nature also becomes hostile.
The hostility of nature, caused by not only storms, floods, droughts, but also unhealthy causes of human life. As a result, disasters are abundant. Chaos – a turbulent, warlike war. All this has to do with severe anguish. There is a growing human population with sickening economic backgrounds. Within the context of this social context, the legacy is only a hell. To get out of this situation, all should understand the respect of discipline and engage in sincere activities and be determined to make good progress.
This is an easy task to the Buddhists. The natural environment that embraces the decisive power of good deeds in a deed is healing. Best for human life. Windsurfing, wind, rain, vegetation, and wild animals are approached to human life. To achieve this, there is no need to observe and execute seven days before the early Christians. It’s a simple, easy-to-eat skin. Being in the Bodhi Pooam is a very important thing in resigning at home. It is important to safeguard against the fivefoldness of the matter, whatever its purpose, to be healthy for its existence and to be responsible for the well-being of others. By following these practices, you will be able to overcome the stress of the minds and gain the benefit of it.
It is easier for everyone to realize the special effects of the seven-year lifetime of the time of the sins and the time of the Erasher’s. It is the duty of a housewife to assume his role as a great responsibility and fulfill others’ duties and to be a household head if he is a household head, as the initiator of social responsibility. Anthropologists, administrators, as exemplary social models, carry out responsibilities and other great policies. When these social pilots are in possession, the small-scale calf will have the strength and the endurance of good gains. Nobody will snap in front of the planet.
Accurate understanding is very important to get the benefits of bad. Clarity is great in understanding. Discipline. Only a limited number of people will be able to understand the scientific, numeric, and deeper sciences. It is possible for those who have special talents of magnificence to do so. Those who have a common knowledge should be acquainted with the goodwill, learning from Dharma, practicing good deeds and developing skills. It is accepted that they are better acquainted with dhamma by participating in Bodhi Pooja, in more dhashashta. Reading meaningful classical documents, reading Dhamma books, and issuing dharma scholars
Actions that contribute to ease. Aware of the facts about the biographical biography, in particular, causes good virtue. By bringing the Bodhisattva virtues into one’s life, you will be able to inherit a meaningful and fortunate life.
The hell begins with physical and psychological persecution. It is necessary to lighten the heart first to relieve such suffering. The tasks performed subsequently must be clearly implemented. Thirdly, it is necessary to engage in temples according to the admonitions of the sacred Buddhist monks as a basis for social ties. Relatives should be associated. When the mind becomes light-hearted, meditating on the Bodhisathty properties, meditating on the various types of hardships faced by the great Buddhists, Buddhism, Hindus and the great saints, can alleviate their afflictions. It will be meaningful and easy for everyone to better understand these things and make them wise and able to make ends meet with calamity by reading it quietly and learning the truth. The thugs who have the Chakravarti power have also been comforted by the conduct of the Dhamma. Read the following statements carefully to understand the situation and to develop mental development to engage in all the tasks that fail.
1. Chakravarti, the great Hathussena ruler, was the greatest happiness in his lifetime when the latter was declared that everything was not imperfect. Not all were satisfied when all the resources were owned by the king and all facilities were given to the country’s people. The King was pleased to see the late queen understand the world and, in the midst of the world of peace, was born in peace.
2. The proprietor had been advised to donate a pig, 1,000 pigs, pigs, cattle, animals, women, men and women to a nightmare of frightening sleep. At the same time, the Buddha saw the Buddha’s name four times and saw the Buddha attending the oration of the Buddha as a result of the mental laxity inquired for the pleasant and the coercive behavior.
3. A state ruler used a young woman to love and protect her. He is stubborn, because the prince’s relatives came and told him that the king was not his father. Disappointed for this, the king was ordained and rewarded.
4. The king went to the Uyana to play wild gambling and fondled a cobbled flower tree. After seeing this spring tree flowering in the spring, the king realized the imperfection and became ordained and saw that it had dried up in the next summer.
5. The king who ruled the country was also a righteous freether. The two sons of both were righteous. When the two sons went to search for the doctrine they did not know, they met Buddha who lived in Pindapotha. Because the king persisted that the suffering was difficult, the son-in-law of his son secretly went to another place. The king’s heart was meditating on impermanence because of his friend leaving him, and afterwards he was enlightened.
6. A ruler gave birth to four days and gave it one day. Then, the same day, they offered their meals. On the three occasions, the king was asked to make no changes. He was impressed by the king who became ordained and blessed.
7. The king’s queen was wearing a large number of bracelets. There were two bracelets for silver in his slave girl. The king reassured him that the rings of a bang, and the bands of the bondage of the bondman were not ringing for one ring.
8. A certain emperor of rulers was all-encompassing. Once a body tumor was performed and healed. Healed the second third guilt. Doctors often ignored the state ruler because of the frequent fruitage. Therefore, the disgruntled king was ordained and meditated on the disease and received the Buddha’s life.
There are many other similar cases, but I will not mention the letter. From these events, to an emperor, when it realizes its fulfillment, the emergence is perfectly clear. All other activities should also be understood accordingly. Kings such as Ajantas have been left out of this situation. Even though some people get royal, they are despised because of wisdom and ignorance. Wisdom diminishes because of the mischievous behavior of ten people, leading them to bad conditions. They are arrogant and arrogant, by associating the sorathies such as Ven. Devadatta, and by making wise ones wise ones.
Even though I did not mention the more specific details, I mentioned these things from the state ruler to the pauper and the downfall of the beggar and to the beggar, and that the reason for his own actions is that he is doing his own work, his progress and his aftereffect, and the inadequate effect .
apalayen agaphala labanna nam…
minis jīvitaya sadākālikava svabhāvadharmaya samaga bæn̆dī pavatī. ipadīma, jīvatvīma, pirihīma, maraṇaya ādī siyaluma svabhāvayen uruma karagat tattvayan kisivakuṭat man̆gahæriya nohæki avasthāvanya. upata satuṭin piḷiganna apa jīvatvīmē apēkṣāven svabhāvadharmaya samaga sambandha vannē bohōduraṭa sæpavat parisaraya udākara gænīma san̆dahāya. mē tattvaya udākara gannaṭa darana utsāhayē dī ætivana duṣkaratā nisā mānasika pīḍā, kāyika pīḍā æti veyi. apalaya ārambha vannē mē tattvayeni. apala dasāvak labā æta, ērāṣṭakaya labā æta yana adahasa sitaṭa pīḍāvak menma siyalu kaṭayutuvala parihāniyada udākarana bava apa atdækīmvalin sanātha vī æta. mevæni apahasutā ætivana bohō denek adbhūta balavēgavalin vividha śāstra magin apala samanaya kara gænīmaṭa peḷam̆bī æti namudu emagin sidu vannē vaṭinā kālaya apatē yǣvīmaki. yahaguṇa parihāniyaṭa patvīmen dæhæmi piḷivetvalin ǣt vīmaki. mēvāyē avasan pratiphalaya vannē pirihīma minis jīvita velā gænīmayi. pirihuṇu minis jīvitayaṭa mitra vū kisivek næta. sobādahamada saturu veyi.
saturu vū svabhāvadharmaya kuṇāṭu, jala gælīm, niyan̆gaya ādī vaśayen pamaṇak nova hētu rahitava sǣdena rōga nisā minis jīvita vināśayaṭa pat karayi. mē hētuven vipat bahula veyi. avul – viyavul biyakaru yuddhaya dakvā vardhanaya veyi. mē siyallenma sidu vannē balavat citta pīḍā ætivīmayi. rōgīn bahula pisrihuṇu ārthika pasubimak sahita minis prajāvak bihivīmayi. mevan samāja pasubimaka urumaya apalaya pamaṇi. mē tattvayen midennaṭa nam siyalu denāma piḷivet garuka vīmē agaya vaṭahāgena sat kriyāvanhi nirata vī apalayen agaphala labannaṭa adhiṣṭhāna kaḷa yutuya.
bauddhayan vana apaṭa meya itā pahasu kāryayaki. sat kriyāvanhi nirata vemin karanu labana yahapat situvili sahita adhiṣṭhāna balaya væḷan̆da gannā svābhāvika parisaraya suvadāyaka veyi. minis jīvitayaṭa hitakara veyi. sūryālōkaya, suḷan̆ga, væssa, vṛkṣalatā, vana satun minis jīvitayaṭa āśirvādātmaka lesa samīpa veyi. mē tattvaya udākara gænīma san̆dahā pera visūvan sē sat dinak pehevas samādan vannaṭa hō ugra piḷivetvala nirata vīmē avaśyatāvak næta. itā sarala vūt, pahasu vūt samyak pratipadāvanhi yediya yutuya. bōdhi pūjavanhi nirata vīma, tama nivasēdī piḷivet garukavīma itā vædagatya. paṁcaśīlaya ārakṣā kirīmat, nirata vana kavara kāryayak vuvada tamāgē pævætmaṭa nirōgī bava læbīmaṭa menma an ayagē yahapataṭa, abhivṛddhiyaṭa hētuvēvāyi adhiṣṭhāna kirīmat vædagatya. mē piḷivet anugamanaya kirīmen karma vipākayan citta dhairyayen mæn̆ḍalīmaṭada apalayen agaphala læbīmaṭada hækiveyi.
pāpa daśāvan udāvana kālasīmāvan saha ērāṣṭhaka apalaya udāvana sat avurudu kālaya jīvitayakaṭa læbena viśēṣa phala sahita karagænīma næṇavat siyalu denāṭama itā pahasu veyi. gṛhaṇiyak nam tama meheya dæḍi vagakīmak lesa bhāragena anyayanṭa iṭu karana yutukamak lesada gṛhamūlikayek nam samājayē ārambhaka niyamuvā lesa bāragat vagakīma āśirvādātmakava iṭukarana yutukamak lesada sælakīma śrēṣṭha satkriyāvanya. śāstragnayan, paripālanagnayan samājayē prabhūtvaya darana ādarśakayan lesa vagakīm bāragena yutukam iṣṭa kirīmada tavat śrēṣṭha vū pratipattīnya. mevan samāja niyamuvan siṭina viṭa kuḍā biḷi1gē paṭan yahaguṇa vardhanaya vīmen apalayen saphalayat, agraphalayat læbenu æta. graha apala hamuvē kisivaku mulā novanu æta.
apalayen agaphala læbīmaṭa nam niværædi avabōdhaya itā vædagat veyi. avabōdhayen manā saṁyamaya æti veyi. vinayagaruka veyi. vidyātmaka vūt, saṁkhyātmaka vūt gæm̆buru śāstrayanhi avabōdhaya læbiya hæki vannē sīmita pirisakaṭa pamaṇi. esē kaḷa hæki vannē śāstra gnanayehi viśēṣa dakṣatā himikam læbūvanṭaya. sāmānya dænumak æti aya kalyāṇa mitra āśrayen, dharma śravaṇaya kirīmen, yahapat kriyāvanhi nirata vīmen kusalatā vardhanaya karagena ē piḷiban̆da manā avabōdhayak læbiya yutuya. jyedtiṣśāstrānukūlava bōdhi pūjāvanṭa sahabhāgi vī dharma śravaṇaya kirīma sudusu bava piḷiganu labannē manā avabōdhaya læbīma san̆dahāya. arthānvita śāstrīya lipi lēkhana kiyavīmada, dharma grantha kiyavīmada jyedtiṣśāstrāṇukūlava apalayan
durælīmaṭa hētuvana kriyāvanya. viśēṣayen bōsat caritāpadānaya piḷiban̆da karuṇu vaṭahā gænīma yahaguṇa vardhanaya piṇisa hētuveyi. emagin bōdhisatva guṇayan tama jīvitayaṭa huru purudu kara gænīma tuḷin sāphaladāyī vāsanāvanta diviyak uruma karagata hæki veyi.
apalaya ārambha vannē kāyika vūt, mānasika vūt pīḍāvan mul vīmeni. evan pīḍāvan samanaya vīma san̆dahā paḷamuva sita sæhællu karagata yutuya. inpasuva nirata vana kāryayan pæhædiliva iṣṭa kaḷa yutuya. tunvenuva samāja bæn̆dīm æti karagænīm vaśayen pūjanīya svāmīn vahansēlāgē avavāda anuśāsanā paridi vihārasthānavala puda pūjāvanhi nirata viya yutuya. gnati mitrādīn æsuru kaḷa yutuya. sita sæhællu vana sē mānasika pīḍāvan æti vana viṭa bōdhisatva guṇa menehi kirīma, budu, pasēbudu, maha rahat utuman vahansēlā muhuṇadī æti anēka vidha pīḍāvan menehi kirīma tuḷin tamanṭa ætivana duk pīḍā sæhællu karagata hæki veyi. ē san̆dahā arthānvita vūt, pahasu vūt mē karuṇu mænavin avabōdha karagena sansun lesa kiyavā balā satyaya atdækīmenma labā apalayen agaphala labannaṭa næṇavat siyalu denāṭama hækivanu æta. cakravarti rājya balaya himivū rājōttamayanda sænasīma labā ættē dharmayehi hæsirīmeni. mē tattvaya manā lesa avabōdha karagena asārthaka vana siyalu kāryayanhi nirata vīma san̆dahā mānasika saṁvardhanaya æti kara gænīmaṭa matu san̆dahan karuṇu saṁyamayen yutuva kiyavā balanna.
1. mahā sudassana nam cakravarti rājya pālakayā jīvita kālaya tuḷa væḍima satuṭak læbuvē aga bisava siyalu dē anitya bava prakāśa kaḷa dinayēdīya. siyalu sampat rajatumā satuva tibiyadīt raṭavæsiyāṭa siyalu pahasukam labādīmēdīt satuṭu vūyē næta. aga bisava lōkaya piḷiban̆dava avabōdha karagat nisā satuṭaṭa patvū rajatumā suvasē kālakriyā koṭa brahma lōkayē upata læbūha.
2. ektarā rājya pālakayek niraturuvama ninden baya vī kǣgasā avadi vana nisā ē san̆dahā ūran, gavayan ādī satun saha strīn, puruṣayan, ḷamayin 1000 bægin bilidī yāgayak kirīmaṭa purōhitayā upades dī tibiṇi. ē atara kalyāṇa mitra vū pasē budurajāṇan vahansēlā hatara namak dæka prasanna vūt, saṁvara vūt hæsirīm kerehi vimasā læbū mānasika sæhællu bava nisā pævidi vī pasē buddhatvaya læbūha.
3. rājya pālakayek daruvek siṭi kāntāvak āvāha karagena ādarayen daruvā æti dæḍi koṭa ārakṣā kaḷaha. mē kumārayāgē nǣdǣyan pæmiṇa rajatumā ohugē piyā novana bava kumārayāṭa rahasin dænvīma nisā ohu muraṇḍu vī æta. mē gæna kalakiruṇu rajatumā pævidi vī pasēbudu bava læbūha.
4. vana uyan krīḍā piṇisa rajatumā uyanaṭa yana atara kobōlīla mal gasakaṭa æḷum kaḷaha. vasanta samayē mal pipī tibuṇa mē gasa īḷan̆ga grīṣma sṛtuvēdī viyaḷī gos tibenu duṭu rajatumā anityaya avabōdha koṭagena pævidi vī pasēbudu bava læbūha.
5. yahapat lesa rājya pālanaya kaḷa rajatumāṭa dæhæmi purōhitayekda siṭiyaha. mē dedenāgē putun dedenāda dhārmika viya. putun dedenā taman nodannā dharmaya soyā yaddī piṇḍapātayē væḍama karana pasē budun vahansēlā hamuvī pævidi viya. raja kumārayāṭa duk vin̆dīma apahasu vū bavaṭa nitarama æviṭili karana nisā purōhita putrayā rahasēma venat pradēśayakaṭa gos pasēbudu bava læbūha. tama mitrayāda tamā hæra damā yæma nisā anityaya menehi koṭa raja kumārayā bhāvanā koṭa pasē buddhatvayaṭa patvūha.
6. rājya pālakayek pasēbudun vahansē hatara namakaṭa kīpa davasak dānaya dī ek dinak pramāṇavat novana lesa dan pirinæmuvā. inpasu dina pera sē rāja bhōjana pūjā kaḷā. avasthā tunēdīma kisidu venasak nætiva rajatumāṭa set prārthanā kaḷaha. unvahansē kerehi pæhædīmaṭa pat rajatumā pævidi vī pasēbudu bava læbūha.
7. rājya pālakayakugē aga bisava ata ran vaḷalu rāśiyak pæḷan̆da tibuṇā. ehi dāsiyagē deatē ridī vaḷalu dekak tibuṇā. vaḷalu goḍak nisā śabdayak næn̆gīmat, ek vaḷalla bægin dāsiyagē vaḷalu han̆ḍa nonæn̆guṇa bavat menehi koṭa rajatumā pasēbudubava læbūha.
8. ektarā adhirājya pālakayek siyalu sampatin āḍhyava siṭiyā. ek varak śarīrayē ætivū geḍiyak śalya karmayak sidukoṭa suvapat kaḷaha. devana tunvana varada suvapat kaḷaha. nitarama geḍi hæduna nisā vaidyavaru rājya pālakayā man̆gahæra æta. mē nisā kalakiruṇu rajatumā pævidi vī rōgaya gæna menehi koṭa pasē budubava læbūha.
tavat mevan nidarśana sahita siduvīm bohomayak tibuṇada lipiyē arthayaṭa hānivana bævin san̆dahan nokarami. mē siddhīn gen adhirājyayakuṭa vuvada ehi yathā svarūpaya avabōdha vū viṭa udāvana tattvaya manāva pæhædili veyi. sesu siyalu kāryayanda mē anuva avabōdha karagata yutuya. ajāsat væni rajavarun mē tattvayen bæhæra vī æta. rajakama labannaṭa ætæmunṭa vāsanā guṇa tibuṇada nuvaṇin hīna vīma nisā agatigāmī veyi. nuvaṇa hīna vannē apala tattvayanṭa hētuvana paridi adhārmikava hæsiremin dasa akusalayehi nirata vīma nisāya. mānnādhikava balayen uḍan̆gu vī dēvadatta himiyan væni pāpa mitrayan æsuru koṭa balavat apalayan udākara gannē nuvaṇin hīnabala ættavunya.
jyedtiṣśāstrīya karuṇu san̆dahan nokaḷada mē karuṇu mā san̆dahan kaḷē rājya pālakayāgē siṭa dugī magī yācakayā dakvāma pirihīmaṭat, apala udāvīmaṭat hētu vannē taman visinma sidu karana kriyāvan bavat, abhivṛddhiyaṭa saha apala saphala karagænīmaṭa hētu vannēt apalayen agaphala læbīmaṭa hæki vannēt manā avabōdhayen yuktava dharmayehi hæsirīmen bavat pæhædili kirīma san̆dahāya.
This is a Google word to word translation of Divaina